As many of you are aware, I have been interested in the history of the Exodus. For some time, I have been putting forth a hypothesis based on a thesis written by Richard Elliot Friedman that the Exodus wasn’t a large event but a smaller event of Levites. Of course, my approach combines other research to include a more plausible event the can coincide with what we know from the Exodus text.

However, after giving a brief example of my hypothesis to a Lutheran pastor who seemed very adapt to historical studies of the scriptures. He informed me of a minority view within Egyptology proposed by a David Rohl that the Egyptian dates for the Exodus are off by several hundreds of years. Many scholars date the Exodus to the reign of Rameses II because of this particular passage in the Exodus 1:11 text:

11 Therefore they set taskmasters over them to afflict them with heavy burdens; and they built for Pharaoh store-cities, Pithom and Ra-am′ses.

After thinking about this for a period of time, I thought to myself, “Well isn’t it ironic that a text that secular scholars say isn’t historical is how they attempt to map out an event against other archaeological evidence?”

David Rohl proposes that the evidence for the Hebrews in Egypt is found in the Middle Kingdom rather than the New Kingdom. He believes that the mention of the city of Raamses is an anachronism from when the text was written rather than what the city is more commonly known as Avaris. An example, in Genesis 47:11 of the use:

11 And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.

Of course, Rameses couldn’t be the Pharaoh of both Joseph and Moses. So, it would be like someone writing a history of the Byzantine empire about the waning years approximately three-hundred years before it’s collapse and the rise of the Ottoman empire. In our Political correct-climate instead of using the name Constantinople, the author decides to play it safe and uses Istanbul. So, imagine 2000 years from this point, several collapses of civilizations and dark ages, new historians find this text and compare it with the few other pieces of evidence and start looking for information of groups of Latin Christians in the Byzantine empire during the time of the Ottomans and conclude, “The Latin massacre never took place because there is no evidence of Western Christianity at this point of time; of course looking well after the massacre and expulsion. ”

Naturally, there is one of the best archaeologists in the world working in the area named Manfred Bietak from Austria. Bietak has found in the area of Avaris large settlement of proto-Caanites during the middle kingdom but asserts because they’re too early for the Exodus event these cannot be the same Semites.

But, if they’re gone a few hundred years after we start looking for Semites, where did they all go?

Is this new dating plausible? Most Egyptologist entire careers are tied up in the old dating system so many would fight it tooth and nail, but historically speaking with the lack of information, it could be plausible. I’m not entirely confident enough to jump across a conventional dating system.

I answer that, It was necessary for man’s salvation that there should be a knowledge revealed God, besides philosophical science built up by human reason. Firstly, indeed, because man is directed to God, as to an end that surpasses the grasp of his reason: The eye hath not seen, O God, besides Thee, what things Thou hast prepared for them that wait for Thee (Isa. 66:4). But the end must first be known by men who are to direct their thoughts and actions to the end. Hence it was necessary for the salvation of man that certain truths which exceed human reason should be made known to him by divine revelation. Even as regards those truths about God which human reason could have discovered, it was necessary that man should be taught by a divine revelation; because the truth about God such as reason could discover, would only be known by a few, and that after a long time, and with the admixture of many errors. Whereas man’s whole salvation, which is in God, depends upon the knowledge of this truth. Therefore, in order that the salvation of men might be brought about more fitly and more surely, it was necessary that they should be taught divine truths by divine revelation. It was therefore necessary that, besides philosophical science built up by reason there should be a sacred science learned through revelation

The excerpt from St. Thomas Aquinas drives home the idea that faith in God is a gift from him. Indeed, without revelation, we could surmise by our reason that beings we observe in the world that are created are contingent on a prior being. However, we wouldn’t know anything more about God by coming to this conclusion. Furthermore, we cannot expect that other folks in the world who do not believe in God to be able to debate and discuss various parts of the Scripture without a consensus on the existence of God.

I recently heard that Thomas Merton once wrote that the demon of the current age is noise. I wonder that if our technological age’s noise, the speed of life, and constant attention stimulants has led to the drowning out of God’s grace. I suppose God’s grace is greater than all of these obstacles, but like an addict, I wonder if it doesn’t distort and twist our will. If God’s revelation is necessary for our Salvation, how can we hope that our fellow neighbors will take the time to hear the call? Or has the gate narrowed?

I began to be interested in the topic after conversations with several Atheists who make the claim that Moses isn’t real. In fact, these gentlemen would make the claim that the historical consensus has dictated that Moses is a myth.[1] In this regard, they would be correct, the historical consensus would indicate that the Exodus account didn’t take place. However, when presented with contrary evidence, the atheist scholar indicates that they will only accept unbiased work, which means they will only accept a historical thesis by a none Abrahamic believer. The truth of the matter though is that all people have biases when it comes to forming the narrative and conclusions on historical events, a historian learns this in historiography 101. It’s natural that the secular scholar will not actively search for a result that contradicts their beliefs, but expects scholars of faith to do so.

Where’s the evidence? Now, this isn’t a philosophical discussion that relies on the metaphysical like the discussion whether there is a supreme being or not. The thesis being discussed is whether Moses was a living breathing actor in the temporal world. The secular assertion is mostly based on the lack of archaeological evidence, notwithstanding, I personally, as one who has operated in the field of history, do not believe that archaeology has the final say on all events—especially ones where archaeological evidence would be hard pressed to find—in deserts spanning over three thousand years. This debate is as important, if not more, than the metaphysical debate of the existence of God. The ramifications, of course, are that those who wish to discredit the historicity of Moses expand their assertion to the understanding that if Moses is fictional then Christianity is fiction, due largely to the Transfiguration of Christ, among other events. It’s important for our ability to make fishers of men to refute such secular biased scholarship. Egyptologist K.A. Kitchen writes, “Throughout the Hebrew Bible, there is no single event (or theme, if the status of ‘event’ be denied) to which its various writers hark back so pervasively as the tradition of the ancestral Israelites being liberated from servitude in Egypt, then forming a community under their deliverer deity YHWH.”[2]

Scholars to fully consider whether Moses is truly a historic actor must understand that it’s certainly okay as scholars, and furthermore as the faithful, to disregard the consensus, especially if one is seeking to argue against it. There are other modern scholars who have argued for the case for a historical Moses and are basing their findings on archaeological evidence. One of them by the name of Gerard Gertoux who is Ph.D. candidate in France, who based on his biography at Academic.edu has been black balled by French academia, not by his dissertation on Moses and Exodus, but because he is a Jehovah Witness. Gertoux has published another essay on the topic writing:

“Some atheists refuse to take into account the Bible because that book states clearly the existence of God as well as miracles. However, in my opinion, searching the truth must be the fundamental purpose of any honest historian.“What is truth” Pilate said to Jesus (Jn 18:38). For honest and scientific historians, “truth” is based on two main pillars: 1) an accurate chronology anchored on absolute dates(Herodotus’ principle) and 2) reliable documents coming from critical editions(Thucydides’ principle)”[3]

Again, as one who has worked in the field of history, I thoroughly support Gertoux on the above statement. After explaining what Gertoux considers truth he runs through a list of scholarly experts making claims that the Exodus story and Moses are fiction.

Here is an example:

Modern archaeology has shown that the concept of archives kept in Jerusalem with writings of the tenth century, is an absurdity based on a biblical witness and not on factual evidence. Bible stories would rank therefore among national mythologies, and would have no more historical foundation than the Homeric saga of Ulysses, or that of Aeneas, founder of Rome, sung by Virgil –Israel Finkelstein, Israeli archaeologist[4]

Gertoux makes a clear distinction in his essay by stating, “An objective reader should note that most reasons put forward by these prestigious scholars are ideological, not based on any verifiable factual data”[5]

Now it’s important to note that I am not necessarily endorsing Gertoux’s thesis, if this were the case I wouldn’t be interested in researching the topic myself. However, I do agree with is introductory comments on the topic. Here is his thesis:

“According to Egyptian accounts the last king of the XV the dynasty, named Apopi, “very pretty” in Hebrew that is Moses’ birth name (Ex 2:2), reigned 40 years in Egypt from 1613 to 1573 BCE, then 40 years later hemet Seqenenre Taa the last pharaoh of the XVII the dynasty and gave him an unspecified disturbing message.”[6]

However, there are two particulars of the debate that I would like to discuss and one of them is the term myth. The modern understanding of this word often renders that anything labeled as a myth is fiction; however, this is an incomplete definition of the word. Most ancient oral traditions that would be considered myths effectively conveyed truth to folks who continued to tell the events–a method that was vital before the advent of writing. The Book of Exodus, and the Bible, are not supposed to be read as a historical account per say. It’s merely an account, albeit a cultural one that is a reflection of those who wrote it, of the revelation of God to man. Thus, it is the empiricists who have difficulty understanding that with those who continue to look to this collection of books that appear to reject empirical evidence for valuable information. Empiricists will do their best to dismiss the entirety of the Bible as a credible source, but they negate the fact that it was written by authors who would have recorded events from oral histories that predate the invention of modern historical research and writing. The second part, perhaps broken into subparts, is that does Christianity—due to the Transfiguration—require Moses to be truly historic, and how much of the account of Exodus has to be factual due to oral traditions? (An important point throughout the entire Exodus narrative)[1] William G. Dever ‘What Remains of the House That Albright Built?,’ in George Ernest Wright, Frank Moore Cross, Edward Fay Campbell, Floyd Vivian Filson (eds.) The Biblical Archaeologist, American Schools of Oriental Research, Scholars Press, Vol. 56, No 1, 2 March 1993 pp.25-35, p.33:’the overwhelming scholarly consensus today is that Moses is a mythical figure.’

"I do not love the bright sword for its sharpness, nor the arrow for its swiftness, nor the warrior for his glory. I love only that which they defend." J.R.R. Tolkien <br>“I come not from Heaven, but from Essex.” William Morris